1. Hebrew Bible, Deuteronomy, 4.30, 6.4, 6.18, 11.26-11.30, 12.28, 17.20, 27.1-27.9, 27.12, 27.15-27.26, 28.1, 30.1-30.3, 31.16-31.17, 31.19, 31.29 (9th cent. BCE - 3rd cent. BCE)
| 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.18. וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃ 11.26. רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה׃ 11.27. אֶת־הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם׃ 11.28. וְהַקְּלָלָה אִם־לֹא תִשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ 11.29. וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת־הַבְּרָכָה עַל־הַר גְּרִזִים וְאֶת־הַקְּלָלָה עַל־הַר עֵיבָל׃ 12.28. שְׁמֹר וְשָׁמַעְתָּ אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּךָּ לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ עַד־עוֹלָם כִּי תַעֲשֶׂה הַטּוֹב וְהַיָּשָׁר בְּעֵינֵי יְהוָה אֱלֹהֶיךָ׃ 27.1. וְשָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ וְעָשִׂיתָ אֶת־מִצְוֺתָו וְאֶת־חֻקָּיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 27.1. וַיְצַו מֹשֶׁה וְזִקְנֵי יִשְׂרָאֵל אֶת־הָעָם לֵאמֹר שָׁמֹר אֶת־כָּל־הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם׃ 27.2. אָרוּר שֹׁכֵב עִם־אֵשֶׁת אָבִיו כִּי גִלָּה כְּנַף אָבִיו וְאָמַר כָּל־הָעָם אָמֵן׃ 27.2. וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃ 27.3. וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃ 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ 27.5. וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃ 27.6. אֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהוָה אֱלֹהֶיךָ׃ 27.7. וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 27.9. וַיְדַבֵּר מֹשֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל־יִשְׂרָאֵל לֵאמֹר הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַיהוָה אֱלֹהֶיךָ׃ 27.12. אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃ 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ 27.16. אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.17. אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.18. אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.19. אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.21. אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.22. אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.23. אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.24. אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃ 27.25. אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 30.1. וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.1. כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 31.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְּךָ שֹׁכֵב עִם־אֲבֹתֶיךָ וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר־הָאָרֶץ אֲשֶׁר הוּא בָא־שָׁמָּה בְּקִרְבּוֹ וַעֲזָבַנִי וְהֵפֵר אֶת־בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ׃ 31.17. וְחָרָה אַפִּי בוֹ בַיּוֹם־הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת וְאָמַר בַּיּוֹם הַהוּא הֲלֹא עַל כִּי־אֵין אֱלֹהַי בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.29. כִּי יָדַעְתִּי אַחֲרֵי מוֹתִי כִּי־הַשְׁחֵת תַּשְׁחִתוּן וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִי אֶתְכֶם וְקָרָאת אֶתְכֶם הָרָעָה בְּאַחֲרִית הַיָּמִים כִּי־תַעֲשׂוּ אֶת־הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יְדֵיכֶם׃ | 4.30. In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice;" 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.18. And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers," 11.26. Behold, I set before you this day a blessing and a curse:" 11.27. the blessing, if ye shall hearken unto the commandments of the LORD your God, which I command you this day;" 11.28. and the curse, if ye shall not hearken unto the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known." 11.29. And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal." 11.30. Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?" 12.28. Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the eyes of the LORD thy God." 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 27.1. And Moses and the elders of Israel commanded the people, saying: ‘Keep all the commandment which I command you this day." 27.2. And it shall be on the day when ye shall pass over the Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster." 27.3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee." 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster." 27.5. And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them." 27.6. Thou shalt build the altar of the LORD thy God of unhewn stones; and thou shalt offer burnt-offerings thereon unto the LORD thy God." 27.7. And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 27.9. And Moses and the priests the Levites spoke unto all Israel, saying: ‘Keep silence, and hear, O Israel; this day thou art become a people unto the LORD thy God." 27.12. ’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;" 27.15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen." 27.16. Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen." 27.17. Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen." 27.18. Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen." 27.19. Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen." 27.20. Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. ." 27.21. Cursed be he that lieth with any manner of beast. And all the people shall say: Amen." 27.22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen." 27.23. Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen." 27.24. Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen." 27.25. Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 30.1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee," 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." 31.16. And the LORD said unto Moses: ‘Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covet which I have made with them." 31.17. Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us?" 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 31.29. For I know that after my death ye will in any wise deal corruptly, and turn aside from the way which I have commanded you; and evil will befall you in the end of days; because ye will do that which is evil in the sight of the LORD, to provoke Him through the work of your hands.’" |
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2. Hebrew Bible, Exodus, 2.24, 6.5, 15.18, 19.19, 20.15, 32.13 (9th cent. BCE - 3rd cent. BCE)
| 2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 6.5. וְגַם אֲנִי שָׁמַעְתִּי אֶת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִי׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ | 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 6.5. And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covet." 15.18. The LORD shall reign for ever and ever." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’" |
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3. Hebrew Bible, Genesis, 8.1, 15.18, 17.14 (9th cent. BCE - 3rd cent. BCE)
| 8.1. וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ 8.1. וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ | 8.1. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;" 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’" |
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4. Hebrew Bible, Hosea, 3.5 (9th cent. BCE - 3rd cent. BCE)
| 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ | 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." |
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5. Hebrew Bible, Leviticus, 26.3-26.4, 26.6-26.9, 26.11-26.41, 26.43-26.46 (9th cent. BCE - 3rd cent. BCE)
| 26.3. אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃ 26.3. וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃ 26.4. וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ׃ 26.4. וְהִתְוַדּוּ אֶת־עֲוֺנָם וְאֶת־עֲוֺן אֲבֹתָם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בִי וְאַף אֲשֶׁר־הָלְכוּ עִמִּי בְּקֶרִי׃ 26.6. וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְהִשְׁבַּתִּי חַיָּה רָעָה מִן־הָאָרֶץ וְחֶרֶב לֹא־תַעֲבֹר בְּאַרְצְכֶם׃ 26.7. וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב 26.8. וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃ 26.9. וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ 26.13. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃ 26.14. וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה׃ 26.15. וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת־מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת־כָּל־מִצְוֺתַי לְהַפְרְכֶם אֶת־בְּרִיתִי׃ 26.16. אַף־אֲנִי אֶעֱשֶׂה־זֹּאת לָכֶם וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת־הַשַּׁחֶפֶת וְאֶת־הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם׃ 26.17. וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שֹׂנְאֵיכֶם וְנַסְתֶּם וְאֵין־רֹדֵף אֶתְכֶם׃ 26.18. וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃ 26.19. וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃ 26.21. וְאִם־תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי וְיָסַפְתִּי עֲלֵיכֶם מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם׃ 26.22. וְהִשְׁלַחְתִּי בָכֶם אֶת־חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם וְהִמְעִיטָה אֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם׃ 26.23. וְאִם־בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּי קֶרִי׃ 26.24. וְהָלַכְתִּי אַף־אֲנִי עִמָּכֶם בְּקֶרִי וְהִכֵּיתִי אֶתְכֶם גַּם־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃ 26.25. וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃ 26.26. בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ׃ 26.27. וְאִם־בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי׃ 26.28. וְהָלַכְתִּי עִמָּכֶם בַּחֲמַת־קֶרִי וְיִסַּרְתִּי אֶתְכֶם אַף־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃ 26.29. וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃ 26.31. וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃ 26.32. וַהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ׃ 26.33. וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה׃ 26.34. אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ׃ 26.35. כָּל־יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא־שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ׃ 26.36. וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת־חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף׃ 26.37. וְכָשְׁלוּ אִישׁ־בְּאָחִיו כְּמִפְּנֵי־חֶרֶב וְרֹדֵף אָיִן וְלֹא־תִהְיֶה לָכֶם תְּקוּמָה לִפְנֵי אֹיְבֵיכֶם׃ 26.38. וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם׃ 26.39. וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֺנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֺנֹת אֲבֹתָם אִתָּם יִמָּקּוּ׃ 26.41. אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת־עֲוֺנָם׃ 26.43. וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֺנָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקֹּתַי גָּעֲלָה נַפְשָׁם׃ 26.44. וְאַף־גַּם־זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא־מְאַסְתִּים וְלֹא־גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם׃ 26.45. וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ | 26.3. If ye walk in My statutes, and keep My commandments, and do them;" 26.4. then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit." 26.6. And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land." 26.7. And ye shall chase your enemies, and they shall fall before you by the sword." 26.8. And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword." 26.9. And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you." 26.11. And I will set My tabernacle among you, and My soul shall not abhor you." 26.12. And I will walk among you, and will be your God, and ye shall be My people." 26.13. I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright." 26.14. But if ye will not hearken unto Me, and will not do all these commandments;" 26.15. and if ye shall reject My statutes, and if your soul abhor Mine ordices, so that ye will not do all My commandments, but break My covet;" 26.16. I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it." 26.17. And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you." 26.18. And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins." 26.19. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass." 26.20. And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit." 26.21. And if ye walk contrary unto Me, and will not hearken unto Me; I will bring seven times more plagues upon you according to your sins." 26.22. And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate." 26.23. And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me;" 26.24. then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins." 26.25. And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy." 26.26. When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied." 26.27. And if ye will not for all this hearken unto Me, but walk contrary unto Me;" 26.28. then I will walk contrary unto you in fury; and I also will chastise you seven times for your sins." 26.29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 26.30. And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you." 26.31. And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours." 26.32. And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it." 26.33. And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste." 26.34. Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths." 26.35. As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it." 26.36. And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth." 26.37. And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies." 26.38. And ye shall perish among the nations, and the land of your enemies shall eat you up." 26.39. And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them." 26.40. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me." 26.41. I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;" 26.43. For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordices, and their soul abhorred My statutes." 26.44. And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covet with them; for I am the LORD their God." 26.45. But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses." |
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6. Hebrew Bible, Psalms, 104.8 (9th cent. BCE - 3rd cent. BCE)
| 104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ | 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;" |
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7. Hebrew Bible, 1 Kings, 6.12, 19.14 (8th cent. BCE - 5th cent. BCE)
| 6.12. הַבַּיִת הַזֶּה אֲשֶׁר־אַתָּה בֹנֶה אִם־תֵּלֵךְ בְּחֻקֹּתַי וְאֶת־מִשְׁפָּטַי תַּעֲשֶׂה וְשָׁמַרְתָּ אֶת־כָּל־מִצְוֺתַי לָלֶכֶת בָּהֶם וַהֲקִמֹתִי אֶת־דְּבָרִי אִתָּךְ אֲשֶׁר דִּבַּרְתִּי אֶל־דָּוִד אָבִיךָ׃ 19.14. וַיֹּאמֶר קַנֹּא קִנֵּאתִי לַיהוָה אֱלֹהֵי צְבָאוֹת כִּי־עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל אֶת־מִזְבְּחֹתֶיךָ הָרָסוּ וְאֶת־נְבִיאֶיךָ הָרְגוּ בֶחָרֶב וָאִוָּתֵר אֲנִי לְבַדִּי וַיְבַקְשׁוּ אֶת־נַפְשִׁי לְקַחְתָּהּ׃ | 6.12. ’As for this house which thou art building, if thou wilt walk in My statutes, and execute Mine ordices, and keep all My commandments to walk in them; then will I establish My word with thee, which I spoke unto David thy father;" 19.14. And he said: ‘I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covet, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.’" |
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8. Hebrew Bible, Isaiah, 24.5, 27.13, 44.6 (8th cent. BCE - 5th cent. BCE)
| 24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃ 27.13. וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ | 24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet." 27.13. And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem." 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God." |
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9. Hebrew Bible, Jeremiah, 2.2, 22.8-22.9, 31.32 (8th cent. BCE - 5th cent. BCE)
| 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 22.8. וְעָבְרוּ גּוֹיִם רַבִּים עַל הָעִיר הַזֹּאת וְאָמְרוּ אִישׁ אֶל־רֵעֵהוּ עַל־מֶה עָשָׂה יְהוָה כָּכָה לָעִיר הַגְּדוֹלָה הַזֹּאת׃ 22.9. וְאָמְרוּ עַל אֲשֶׁר עָזְבוּ אֶת־בְּרִית יְהוָה אֱלֹהֵיהֶם וַיִּשְׁתַּחֲווּ לֵאלֹהִים אֲחֵרִים וַיַּעַבְדוּם׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ | 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown." 22.8. And many nations shall pass by this city, and they shall say every man to his neighbour: ‘Wherefore hath the LORD done thus unto this great city?’" 22.9. Then they shall answer: ‘Because they forsook the covet of the LORD their God, and worshipped other gods, and served them.’" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." |
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10. Hebrew Bible, Joshua, 8.30-8.35 (8th cent. BCE - 5th cent. BCE)
| 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ | 8.30. Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal," 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." |
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11. Hebrew Bible, Judges, 2.20-2.21 (8th cent. BCE - 5th cent. BCE)
| 2.21. גַּם־אֲנִי לֹא אוֹסִיף לְהוֹרִישׁ אִישׁ מִפְּנֵיהֶם מִן־הַגּוֹיִם אֲשֶׁר־עָזַב יְהוֹשֻׁעַ וַיָּמֹת׃ | 2.20. And the anger of the Lord burned against Yisra᾽el; and he said, Because this people has transgressed my covet which I commanded their fathers, and has not hearkened to my voice;" 2.21. I also will not continue to drive out from before them any of the nations which Yehoshua left when he died:" |
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12. Hebrew Bible, Ezekiel, 16.59, 17.18, 44.7 (6th cent. BCE - 5th cent. BCE)
| 16.59. כִּי כֹה אָמַר אֲדֹנָי יְהוִה ועשית [וְעָשִׂיתִי] אוֹתָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃ 17.18. וּבָזָה אָלָה לְהָפֵר בְּרִית וְהִנֵּה נָתַן יָדוֹ וְכָל־אֵלֶּה עָשָׂה לֹא יִמָּלֵט׃ 44.7. בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃ | 16.59. For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet." 17.18. seeing he hath despised the oath by breaking the covet, when, lo, he had given his hand, and hath done all these things, he shall not escape." 44.7. in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations." |
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13. Hebrew Bible, Ezra, 9.6-9.15 (5th cent. BCE - 4th cent. BCE)
| 9.6. וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃ 9.7. מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּה׃ 9.8. וְעַתָּה כִּמְעַט־רֶגַע הָיְתָה תְחִנָּה מֵאֵת יְהוָה אֱלֹהֵינוּ לְהַשְׁאִיר לָנוּ פְּלֵיטָה וְלָתֶת־לָנוּ יָתֵד בִּמְקוֹם קָדְשׁוֹ לְהָאִיר עֵינֵינוּ אֱלֹהֵינוּ וּלְתִתֵּנוּ מִחְיָה מְעַט בְּעַבְדֻתֵנוּ׃ 9.9. כִּי־עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וַיַּט־עָלֵינוּ חֶסֶד לִפְנֵי מַלְכֵי פָרַס לָתֶת־לָנוּ מִחְיָה לְרוֹמֵם אֶת־בֵּית אֱלֹהֵינוּ וּלְהַעֲמִיד אֶת־חָרְבֹתָיו וְלָתֶת־לָנוּ גָדֵר בִּיהוּדָה וּבִירוּשָׁלִָם׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ 9.13. וְאַחֲרֵי כָּל־הַבָּא עָלֵינוּ בְּמַעֲשֵׂינוּ הָרָעִים וּבְאַשְׁמָתֵנוּ הַגְּדֹלָה כִּי אַתָּה אֱלֹהֵינוּ חָשַׂכְתָּ לְמַטָּה מֵעֲוֺנֵנוּ וְנָתַתָּה לָּנוּ פְּלֵיטָה כָּזֹאת׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ 9.15. יְהוָה אֱלֹהֵי יִשְׂרָאֵל צַדִּיק אַתָּה כִּי־נִשְׁאַרְנוּ פְלֵיטָה כְּהַיּוֹם הַזֶּה הִנְנוּ לְפָנֶיךָ בְּאַשְׁמָתֵינוּ כִּי אֵין לַעֲמוֹד לְפָנֶיךָ עַל־זֹאת׃ | 9.6. and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens." 9.7. Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day." 9.8. And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage." 9.9. For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem." 9.10. And now, O our God, what shall we say after this? for we have forsaken Thy commandments," 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." 9.13. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt," 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" 9.15. O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’" |
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14. Hebrew Bible, Nehemiah, 9.4-9.37 (5th cent. BCE - 4th cent. BCE)
| 9.4. וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃ 9.5. וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23. וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28. וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31. וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33. וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35. וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36. הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37. וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃ | 9.4. Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God." 9.5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;" 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;" 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;" 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day." 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters." 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments," 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not." 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;" 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not." 9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan." 9.23. Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it." 9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would." 9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness." 9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations." 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries." 9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;" 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God." 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day." 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;" 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them." 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works." 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it." 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’" |
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15. Dead Sea Scrolls, Community Rule, 1.16, 1.18, 1.20, 2.10, 2.19-2.21 (2nd cent. BCE - 1st cent. CE)
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16. Hebrew Bible, Daniel, 9.4-9.19, 11.30 (2nd cent. BCE - 2nd cent. BCE)
| 9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.5. חָטָאנוּ וְעָוִינוּ והרשענו [הִרְשַׁעְנוּ] וּמָרָדְנוּ וְסוֹר מִמִּצְוֺתֶךָ וּמִמִּשְׁפָּטֶיךָ׃ 9.6. וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃ 9.7. לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃ 9.8. יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ׃ 9.9. לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת כִּי מָרַדְנוּ בּוֹ׃ 9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.12. וַיָּקֶם אֶת־דבריו [דְּבָרוֹ ] אֲשֶׁר־דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה אֲשֶׁר לֹא־נֶעֶשְׂתָה תַּחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלִָם׃ 9.13. כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ 9.14. וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי־צַדִּיק יְהוָה אֱלֹהֵינוּ עַל־כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ׃ 9.15. וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ־לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ׃ 9.16. אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלִַם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלִַם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ׃ 9.17. וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃ 9.18. הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ 9.19. אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקֲשִׁיבָה וַעֲשֵׂה אַל־תְּאַחַר לְמַעֲנְךָ אֱלֹהַי כִּי־שִׁמְךָ נִקְרָא עַל־עִירְךָ וְעַל־עַמֶּךָ׃ | 9.4. And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments," 9.5. we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices;" 9.6. neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land." 9.7. Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee." 9.8. O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee." 9.9. To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him;" 9.10. neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. ." 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him." 9.12. And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem." 9.13. As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth." 9.14. And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice." 9.15. And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly." 9.16. O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us." 9.17. Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake." 9.18. O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions." 9.19. O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’" 11.30. For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet." |
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17. Septuagint, 1 Maccabees, 2.22, 2.50, 3.46, 4.10, 4.30 (2nd cent. BCE - 2nd cent. BCE)
| 2.22. We will not obey the kings words by turning aside from our religion to the right hand or to the left. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 4.30. When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor. |
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18. Josephus Flavius, Jewish Antiquities, 4.305-4.307 (1st cent. CE - 1st cent. CE)
| 4.305. and that when they had got possession of the land of the Canaanites, and when they had destroyed the whole multitude of its inhabitants, as they ought to do, they should erect an altar that should face the rising sun, not far from the city of Shechem, between the two mountains, that of Gerizzim, situate on the right hand, and that called Ebal, on the left; and that the army should be so divided, that six tribes should stand upon each of the two mountains, and with them the Levites and the priests. 4.306. And that first, those that were upon Mount Gerizzim should pray for the best blessings upon those who were diligent about the worship of God, and the observation of his laws, and who did not reject what Moses had said to them; while the other wished them all manner of happiness also; and when these last put up the like prayers, the former praised them. 4.307. After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might never be forgotten by length of time. |
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19. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
| 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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20. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)
| 7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place." |
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21. Mishnah, Taanit, 2.2-2.3 (1st cent. CE - 3rd cent. CE)
| 2.2. [When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six." 2.3. These are they [the six additional benedictions:Zikhronot,“If there is famine in the land, if there is pestilence” (I Kings 8:37). Shofarot,“The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah. “In my distress I called to the Lord and He answered me” (Psalm. “I turn my eyes to the mountains” (Psalm. “Out of the depths I call you, O Lord” (Psalm. “A prayer of lowly man when he is faint” (Psalm. Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: And he ends each [of the additional six] sections with its appropriate concluding benediction." |
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22. New Testament, Luke, 1.72-1.73, 4.43, 6.20, 7.28, 8.1, 8.10, 9.2, 9.60, 10.9, 11.20, 13.18, 13.20, 14.15, 16.16, 17.20-17.21, 18.16-18.17, 19.11, 22.16, 22.18 (1st cent. CE - 1st cent. CE)
| 1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 9.2. He sent them forth to preach the Kingdom of God, and to heal the sick. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.20. Again he said, "To what shall I compare the Kingdom of God? 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. |
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23. New Testament, Matthew, 3.2, 4.17, 5.3, 5.8-5.9, 5.19-5.20, 5.34, 6.24, 6.30, 6.33, 7.21, 11.11-11.12, 12.28, 13.11, 13.24, 13.31, 13.33, 13.45, 13.47, 13.52, 16.19, 18.1, 18.3-18.4, 18.23, 19.12, 19.14, 21.43, 23.13, 25.1 (1st cent. CE - 1st cent. CE)
| 3.2. Repent, for the Kingdom of Heaven is at hand! 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 13.47. Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind 13.52. He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. |
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24. Anon., Genesis Rabba, 56.10 (2nd cent. CE - 5th cent. CE)
| 56.10. \"And Avraham called the name of the place \"Ad-nai Yireh\" [Ad-nai will see] (Gen. 22:14). Rabbi Yocha said \"he said to Him: 'Master of Worlds, at the hour that you said to me \"Take please your son, your only son\" (Gen. 22:2), I had what to respond. Yesterday You said \"For through Itzchak [will I make your line great]\" (Gen. 21:22) but now \"Take please your son\"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it \"Yireh\", as it says \"and Avraham called the name of the place Ad-nai Yireh.\" Shem called it Shalem, as it says \"And Malchitzedek, the king of Shalem...\"(Genesis 14:18) The Holy One of Blessing said \"If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says \"In Shalem is set His tabernacle, and His dwelling-place in Tzion\" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house.\" Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: \"the name of that place Ad-nai Yireh\" (Ad-nai sees): this is it built, as you say [the verse] \"Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). \"As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]\" (Gen.22:14) This is it destroyed, as in the verse \"on the mountain of Tzion, which is desolate\" (Lam. 5:18). \"Ad-nai is seen\" this is it built and perfected in the future to come as the topic [in the verse] that is said: \"When Ad-nai built Tzion, He will be seen in His glory\" (Psalms 102:17)." |
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25. Anon., Sifre Deuteronomy, 55 (2nd cent. CE - 4th cent. CE)
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26. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
| 31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה | 31b. band from Yavne to Usha; and from Ushait returned bto Yavne; and from Yavneit went back bto Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them,as it is in the Jordan Valley. A verse alludes to these movements, bas it is stated: “And brought down, you shall speak out of the ground”(Isaiah 29:4)., bRabbi Elazar says:There are bsix exiles,if you count only the places, not the number of journeys, and a different verse alludes to this, bas it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust”(Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. bRabbi Yoḥa said: And from there,i.e., from their lowest place of descent, bthey are destined to be redeemedin the future, bas it is stated: “Shake yourself from the dust, arise, sit,Jerusalem” (Isaiah 52:2)., strongMISHNA: /strong bRabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that evenif bthe head of the courtof seventy-one bis in anyother bplace,not where the Great Sanhedrin is in session, bthe witnesses shouldnevertheless bgo only to the placewhere the Great Sanhedrin bgathersto deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strongGEMARA: /strong The Gemara relates: There was ba certain woman who was called to judgment before Ameimar in Neharde’a. Ameimartemporarily bwent to Meḥoza, and she did not follow himto be judged there. bHe wrote a document of excommunication [ ipetiḥa /i] concerning her,for disobeying the court. bRav Ashi said to Ameimar: Didn’t we learnin the mishna: bEvenif bthe head of the courtof seventy-one bis in anyother bplace, the witnesses should go only to the placewhere the Great Sanhedrin bgathers?This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar bsaid to him: This applies only to testimonyto determine the start bof the month,for which it is necessary to have a fixed place. The reason is bthat if so,if the witnesses come to court when the head of the court is absent and they will have to go to another place, bconsequently you will be obstructing them for futureoccasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. bHowever, here,with regard to monetary claims, the verse states: b“The borrower is servant to the lender”(Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ bThe Sages taughtin a ibaraita /i: bPriests are not allowed to ascend with their sandals to the platformto recite the Priestly Blessing in the synagogue. bAnd this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Sixare mentioned bin this chapter:Sounding the ishofaron Shabbat in Yavne, taking the ilulavall seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. bAnd oneis stated bin the first chapter,that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., bAnd the other, as it is taughtin a ibaraita /i: bA convert who converts nowadays is required to set aside a quarter /b-shekel bfor his nest,i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. bRabbi Shimon ben Elazar said: Rabban Yoḥaben Zakkai balreadyassembled a majority who bvoted and rescindedthe ordice bdue toa potential bmishap.If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., bAnd the otherordice, the ninth, bisthe subject of ba dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said:The ordice concerned the fruit of a bfourth-year grapevine. Rav Naḥman bar Yitzḥak said:It was with regard to bthe strip of crimsonwool.,The Gemara elaborates: bRav Pappa saidthat the ordice is referring to the fruit of ba fourth-year grapevine, as it is taughtin a mishna ( iBeitza5a): The fruit of ba fourth-year grapevinehas the status of second-tithe fruits, and therefore their owner bwould ascend to Jerusalemand eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as ba day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordanriver bto the east. /b, bAnd Ulla said, and some say Rabba bar Ullasaid that bRabbi Yoḥa said:For bwhat reasondid the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? bIn order to adorn the markets of Jerusalem with fruit,as this decree ensures that there is always an abundance of fruit in Jerusalem., bAnd it wasfurther btaughtin a ibaraita /i: bRabbi Eliezerben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, bhad a fourth-year grapevinelocated between Lod and Jerusalem, bto the eastof bLod alongside the village of Tavi.The vine was within the boundaries of Jerusalem for the purpose of this ihalakha /i. Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, band Rabbi Eliezer sought to renderthe fruit bownerlessin favor bof the poor,for whom it would be worth the effort to bring the fruit to Jerusalem., bHis students said to him:Our bteacher,there is no need to do so, as byour colleagues have already voted onthe matter band permitted it,as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: bWho are: Your colleagues?This is referring to bRabban Yoḥa ben Zakkai. /b, bRav Naḥman bar Yitzḥak said:The ordice was with regard to bthe strip of crimsonwool used on Yom Kippur. bAs it is taughtin a ibaraita /i: bAt first they would tie a strip of crimsonwool bto the opening of the Entrance Hallof the Temple bon the outside.If, after the sacrificing of the offerings and the sending of the scapegoat, the strip bturned white,the people bwould rejoice,as this indicated that their sins had been atoned for. If bit did not turn white they would be sad.When the Sages saw that people were overly distressed on Yom Kippur, bthey instituted that they should tiethe strip of crimson wool bto the opening of the Entrance Hall on the inside,where only a few could enter to see it., bButpeople bwould still peek and seeit, and once again, if bit turned white they would rejoice,and if bit did not turn white they would be sad.Therefore, the Sages binstituted that they should tie half ofthe strip bto a rocknear the place where the one who sent the scapegoat stood band half of it between the horns of the scapegoat,so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: bWhat is the reasonthat bRav Naḥman bar Yitzḥak did not statehis opinion with regard to the ordice bin accordance withthe opinion of bRav Pappa? Hecould have bsaid to you: If it enters your mindto say that bRabban Yoḥa ben Zakkairescinded the ordice of the fruit of fourth-year grapevines, bwas heone of bRabbi Eliezer’s colleagues,that the students would have referred to him in this manner? bHe was his teacher.Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. bAnd the other,Rav Pappa, what would he respond to this? He would say that bsince they wereRabbi Eliezer’s bstudentsit is bnot proper conductfor one bto say to his teacher: Your teacher.Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: bAnd what is the reasonthat bRav Pappa did not statehis opinion bin accordance withthe opinion of bRav Naḥman bar Yitzḥak?Rav Pappa could have bsaid to you: If it enters your mindto say that this ordice for Yom Kippur was instituted by bRabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was therein fact ba strip of crimsonwool? bIsn’t it taughtin a ibaraita /i: bAll the years of Rabban Yoḥa ben Zakkai’slife were b120 years: Forty years he was involved in businessso that he could achieve ficial independence and study Torah, bforty years he studiedTorah, and bforty years he taughtTorah., bAnd it is taughtin a ibaraita /i: During bthe forty years before theSecond bTemple was destroyed the strip of crimsonwool bwould not turn white; rather,it would bturna deeper shade of bred. And we learnedin the mishna: bWhen the Temple was destroyed Rabban Yoḥa ben Zakkai institutedhis ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: bAnd the otherSage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during bthose forty years that he studiedTorah. He bwasthen ba student sitting before his teacher, and he said a matter,i.e., he suggested this ordice, band his reasoning made senseto the Sages |
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27. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו | 33a. that bthe entire Torah may be recited in any language, as, if it should enter your mindto say bthatthe entire Torah bmay be recitedonly bin the sacred tongueand not in any other language, bwhy do Ineed bthat which the Merciful One writes: “Andthese words, which I command you this day, bwill be”?If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of iShemain a language other than Hebrew is superfluous. Since the Torah specifically requires iShemato be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” bis necessaryin this case bbecause “hear” isalso bwritten.Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that iShemamay be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: bShall we saythat bthe Rabbis holdthat bthe entire Torah may be recitedonly bin the sacred tongueand not in any other language? bAs, if it should enter your mindto say bthatthe Torah bmay be recited in any language, why do Ineed bthat which the Merciful One writes: “Hear”?It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to iShemasuperfluous.,The Gemara rejects this: The word “hear” bis necessaryin any case, bbecause “andthese words, which I command you this day, bwill be” isalso bwritten.Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite iShemain any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the iAmida bprayermay be recited in any language. The reason for this is that since prayer bisa request for divine bmercy, one may pray in any way that one desires. /b,The Gemara asks: bButmay bprayerreally be recited bin any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic languagethat bhis needsbe met, bas Rabbi Yoḥa saidthat with regard to banyone who requests in the Aramaic languagethat bhis needsbe met, bthe ministering angels do not attend to him, as the ministering angels are not familiar [ imakkirin /i] with the Aramaic language? /b,The Gemara answers: This is bnot difficult,as bthatstatement of Rabbi Yoḥa is referring btothe prayer of ban individual,who needs the support of the angels, whereas bthisstatement of the mishna is referring bto communalprayer.,The Gemara asks: bAnd are the ministering angels not familiar with the Aramaic language? But isn’t it taughtin a ibaraita( iTosefta13:5): bYoḥa the High Priest heard a Divine Voiceemerging bfrom the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. Andthere was banother incident involving Shimon HaTzaddik, who heard a Divine Voiceemerging bfrom the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas,Caligula, bhas been killed and his decrees have been voided. Andpeople bwrotedown bthat timethat the Divine Voice was heard, bandlater found that it bmatchedexactly the moment that Caligula was killed. The Gemara concludes: bAndthis Divine Voice bwas speaking in the Aramaic language. /b,The Gemara answers: bIf you wish, saythat the bDivine Voice is different, as its purpose is to communicatea message, and therefore it also communicates in Aramaic. bAnd if you wish, sayinstead that bit wasthe angel bGabriel, as the Master saidwith regard to Joseph: bGabriel came and taught him seventy languages,as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that bGrace after Mealsmay be recited in any language. bAs it is written: “And you shall eat, and be satisfied, and bless the Lord your God”(Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: bIn any language that you bless. /b,It is stated in the mishna that ban oath of testimonymay be said in any language, bas it is written: “And if anyone sins, in that he heard the voice of adjuration”(Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited bin any language that a person hears,i.e., understands.,It is stated in the mishna that ban oath on a depositmay be taken in any language. This bis derivedby means of a verbal analogy bfromthe word b“sins”(Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b“sins”(Leviticus 5:1) that is mentioned in the portion of ban oath of testimony. /b,§ It is stated in the mishna: bAnd these are recitedonly bin the sacred tongue: The recitation ofthe verses that one recounts when bringing the bfirst fruitsto the Temple; band iḥalitza /i…howis it derived that the brecitationwhen bringing the bfirst fruitsis recited specifically in Hebrew? When the Torah discusses this mitzva it states: b“And you shall speak and say before the Lord your God”(Deuteronomy 26:5), band below,in the discussion of the blessings and curses, bit states: “And the Levites shall speak and say to all the men of Israel”(Deuteronomy 27:14). bJust as there,in the portion of the Levites, they speak bin the sacred tongue, so too here,in the portion of the first fruits, the recitation is bin the sacred tongue. /b,The Gemara asks: bAnd from where do wederive that bthe Levites themselvesanswered in Hebrew? The Gemara answers: It is bderived froma verbal analogy between the word b“voice”that appears here, in the portion of the blessings and curses, and the word b“voice”in the verse that relates to bMoses. It is written here: “With a loud voice”(Deuteronomy 27:14), band it is written there: “Moses spoke, and God answered him by a voice”(Exodus 19:19). bJust as there,the Ten Commandments were stated bin the sacred tongue, so too here,the Levites spoke bin the sacred tongue. /b,It is stated in the mishna: bHowis it derived that the recitation at ba iḥalitza /iceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this ihalakhafrom the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: bAnd what do the Rabbis do with,i.e., how do they interpret, bthisword b“so”? They requireit btoteach that any bmatterdetailed in the portion bthat is an action is indispensableto the iḥalitzaceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., bAnd Rabbi Yehudaderives this ihalakha bfromthe fact that the verse could have used the shorter form of the word bso [ iko /i],and instead uses the longer form of the word bso [ ikakha /i].He therefore derives both ihalakhotfrom this word. bAnd the Rabbis do not learn anything fromthe difference between iko /iand ikakha /i. /b |
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